Contemporary ethics views altruism as an
important tool in understanding the dynamics of ethical systems.
However, there are problems with structuring ethics around altruism.
Altruism begs the question of a God; it questions why your mother loves
you; and questions the many elements of charity and kindness. This
approach possibly can work to build a theory of evolutionary ethics it
has the tendency to ask more questions than it answers.1
Moreover, when arguments are presented they tend to be superficial
and simplistically structured, lacking a depth of reasoning necessary to
lead to substantial conclusions. Many would disagree, but a substantial
case can be made illustrating such deficiencies that are outside the
scope of this paper at the present time.

Perhaps the best case that can be made for
integrating altruism into ethical theory is the idea that over a billion
years of genetic development, individual biological systems that
cooperate with other biological systems, have survived better than
systems that have acted for self-serving purposes. The fact that a
mother will sacrifice her well-being for her children, or a soldiers
will fall on an exploding hand grenade to protect other people reflects
an inherent biological principle that such actions give a system (i.e.
animal, insect, or human systems) a competitive edge over competing
ones. Thus, over vast spans of time, altruism becomes a practical
and functional part of a biological system.2

Altruism can act as a catalyst for ethical
change in a society. There is an inspirational quality to altruism. To
act for seemingly higher purposes has the effect of giving hope and
purpose to life, in a world that is not always kind and giving.
Altruists are often motivated to sacrifice their income and worldly
pleasures in the hope that someday the world will be a much better
place. The altruistic act fulfills one person's life and inspires
another in the process. One needs to consider the fact that perhaps the
altruist, is fully paid, for the acts of selflessness they perform, on
terms they understand, appreciate and are acceptable. An outside observe
may not believe that a sacrificing mother has been compensated for the
care and attention she has given her children, but that observer is not
privy to all of the intimate details of the her life that would probably
show some rewards have been experienced for all the selfless effort.

So much is speculated about altruism but so
little information is sought from those who are searching for answers.
Not everyone takes the route of maximizing their own self interest.
Instead, some find meaning in life by adopting an identity that is
giving of others at their own expense. If one were to get into the mind
of a altruist they might see that his or her meaningful connection to
the world is experienced in terms of doing something for others. If
dying for others to make their lives better is meaningful, it is
probably worth the cost to the altruist. Extreme forms of altruism
probably evolve from the many satisfactions that come from helping other
people. To the altruist it is a way of life that pays its way. As the
involvements with the well-being of other people grow there is likely a
tipping point, or point of no return, in which the meaningful
connections to others have grown to such a proportion that an altruist
will inevitably sacrifice their lives, even if losing their life gives
life to another person. The fact that we live in a world where one
person will give up their life for the well being of a stranger is an
extraordinarily moralizing event. It is a circumstance that adds spirit
and support to those who might otherwise liver on the verge of a
hopeless existence. Self sacrifice, thus, fulfills the altruist while at
the same time inspiring others in the world to go forward into the
darkness of certain times and find their own meaningful existence.
Altruism works in a positive and effective way to help the human species
survive in a hostile world of other biological competitors. It is not so
important, therefore, that philosophers dwell on altruism as a key
component of a theory of evolutionary ethics. There are other, more
relevant aspects of ethical theory to be considered.

2. Efficient actions as well as the
highest of ideals are forced into play in a world of fiercely competing
biological systems. Ideals serve much like the coordinates that are
entered into an airplane's autopilot. Ideals keep the society on course
much as the mathematical coordinates in an airplane keep it on course.
To have these ideals reaffirmed by sacrifice, large and small,
repeatedly throughout the course of history, affirms humanity's sense of
confidence in making it to some useful end. One cannot minimize the
effects of fierce competition for survival in the world when
contemplating the nature, utility and value of altruism in surviving the
species. Biological systems that are less responsive to goals lose a
certain degree of efficiency because they cannot focus energies on their
long term survival and are instead distracted by satisfying their
immediate wishes. Altruism promotes highly functional behavior that
assures the survival of individuals and societies, whether the nobel
sacrifice is parents going into debt to send their children to college,
or a soldier in battle falling on a grenade to protect his or her
comrades. All such actions serve the singular purpose of enabling the
survival of the human species.